Читать книгу THE GOOD NEWS OF JESUS, THE CHRIST AND THE SON OF GOD, ACCORDING TO JOHN - Manfred Diefenbach - Страница 15

After the scenic-dialogical part “From Cana to Cana” (cf. 2:1–4:54), the Fourth Evangelist structured a “new part” of narrative stories and dialogues as a scenic-dialogical scene (cf. 5:1–10:42) during Jesus’ stays in Jerusalem because of the Jewish festivals (in Greek “heorté” in 5:1; 6:4; 7:2, 8, 10–11, 14, 37). With Chapter 11 Jesus starts His last days/Passion, Death and Resurrection around (cf. 11:1–12:11) and in Jerusalem (cf. v. 12–20:29).

Microstructure of John 5

Jesus’ third healing of a lame man on the Sabbath (cf. vv. 1–9 – note also John 9:1–7/41; Mark 3:1–6/Matthew 12:9–14/Luke 6:6–11; 13:10–17; 14:1–6) is the reason for a controversial discussion during the hearing (cf. vv. 10–18 and John 1:19–28; 9:8–34; 18:13–14, 19–24) of the cured man by “the Jews” (cf. vv. 10–13, 15) which becomes a (Christological) “monologue”³⁷⁵ (cf. vv. 19–47 – in two parts in vv. 19–30, 31–47) as His legitimation³⁷⁶ (cf. v. 17). The first part of His speech in verses 19–30 has the topic of His relationship with God the Father that Jesus “does nothing of himself, but the Father has given all things to him.” The second part in verses 31–47 emphasizes with “five arguments” that “God (Another) has testified on Jesus’ behalf” (cf. vv. 36b–38, 43); “so also” John the Baptist (cf. v. 36a), “and the works that Jesus is doing” (cf. vv. 36b–d), “and Scripture” (cf. vv. 39, 47), “and finally Moses who wrote about Jesus”³⁷⁷ (cf. vv. 45–46).

2.3.1 His Second Journey³⁷⁸ (to Jerusalem) (v. 1) and the Healing at the Pool (vv. 2–18)

- The Setting (vv. 1–3/4)

Who: Jesus, a lame man, other blind people, lame men, (v. 3), “the Jews” (vv. 10, 12, 15–16, 18)

Where: the “Pool of ‘Beth-…’” in Jerusalem (v. 2)

When: “a Jewish feast” (v. 1a), “on the Sabbath” (vv. 9d, 10b, 18c)

v. 1: “After” (in Greek “metà taũta” in vv. 1a, 14a and 3.22; 6:1; 7:1; 19:38; 21:1) the healing of the royal official’s son (cf. 4:43–54), Jesus, the Jew, “went up … to Jerusalem” (between 606 and 826 metres above sea-level – in Greek “eɩs Hierosóluma” in 2:13; 11:55; 12:12), the religious centre of the Jews, to visit a “feast of the Jews” (in Greek “heortè tõn ’Ioudaías” in v. 1a and 6:4; 7:2) as a pilgrim (cf. Exodus 23:14–17; 34:23–24).

v. 2: The scene of His healing of a lame man took place “in … Jerusalem” (in Greek “en toῖs Hierosolúmoɩs” in John 2:23; 4:20–21, 45; 10:22) by the so-called “Sheep³⁷⁹ Gate” (cf. Nehemiah 3:1, 32; 12:39) where is the “so-called”³⁸⁰ “Pool”³⁸¹ (cf. John 9:7) of “Bethesda”³⁸² (= “house of mercy”³⁸³), “Bethsaida”³⁸⁴, “Bethzathà”³⁸⁵, Belzethà³⁸⁶ which has “five” roofed/covered “colonnades”³⁸⁷ to divide the pool into sections.

v. 3: The Fourth Evangelist relates that there “lay³⁸⁸ a multitude of invalids³⁸⁹”. He lists: “blind³⁹⁰, lame³⁹¹ paralyzed³⁹²” – note the allusion to the prophet Isaiah 26:19; 29:18; 35:5–6; 61:1 in Luke 7:22/Matthew 11:5 – who were [“waiting /for/ (moving) of the water ( )”.

v. 4: “/For an/ angel of the Lord, went down at certain seasons into the pool, and stirred the water: Whoever stepped in first after the stirring of the water was healed of whatever disease s/he had] – note the text-critical remarks by Nestle-Aland, Novum Testamentum Graece.

- The Healing of a Lame Man at the Pool of Bethesda on the Sabbath (vv. 4–9)

+ The Diagnose (v. 5)

One “man” was “there” who “had (his) sickness³⁹³ ( )” about “thirty-eight years” (cf. Deuteronomy 2:7, 14).

+ Jesus’ Initiative (vv. 6–7)

v. 6: Jesus realized/“saw” (in Greek “horáo”) this man “lying” (vv. 3a, 6a) there and “knew” (cf., for example, John 6:15; 13:1) of his 38-year-long (cf. John 9:1; Mark 5:21; 9:21; Luke 8:29; 13:11, 16) suffering, “saying”: “/Do/ you want /to/ (be) healed³⁹⁴ ( )”?

v. 7: The answer of the “sick” man emphasizes his necessity for help: “Lord, ( ) [ ] I have [no] (person) to “{ } put me into the pool {when / / the water /is stirred up/} and while I am going another /goes/steps down/ before me / /”

+ Jesus’ Healing by Word (v. 8)

Then Jesus said to this man in the form of an order (cf. Mark 2:9d–f, 11; Matthew 9:6d–f₁; Luke 5:25) – note the three imperatives³⁹⁵:

“Rise/get up” (in Greek “egeíro” in Mark 2:9d, 11b/Matthew 9:6d/Luke 5:23c₁, 25)

“pick/take up (your) bed³⁹⁶”/stretcher ( ), “and

walk away” – note the parallel with verses 9b–c, 10d, 11c–d, 12c–d and Mark 2:9e–f, 11c–d₁/Matthew 9:6e–f₁; Luke 5:23c₂.

+ Note on the Healing (v. 9)

“Immediately”³⁹⁷ the man was “healed” (vv. 6d, 9a, 11b, 14b, 15c) and

“picked/took up (his) bed ( )” (vv. 8c, 9b, 10d, 11c and Mark 2:12b; Luke 5:25b) – note the parallel with verses 8b, 11d, 12c – “and

walked away” – note also the parallel with verses 8c, 11d, 12d.

The Fourth Evangelist emphasizes that this healing was on “the Sabbath³⁹⁸” (vv. 9d, 10b, 16b, 18b and 7:23; 9:14, 16).

- The Reaction of “the Jews” as a Dialogue (vv. 10–18)

+ “The Jews” and the Healed Man (vv. 10–13)

v. 10: Because of “the Sabbath” (vv. 9d, 10b, 16b, 18b and 7:23; 9:14, 16), “the Jews” (vv. 10a, 15a₂, 16a, 18a) as “judges” of the Jewish authority in Jerusalem “said” to the “healed”³⁹⁹ man: “(/It/ is the Sabbath ( ),

and /it is/ not allowed/lawful⁴⁰⁰ /for/ you” (cf. Exodus 20:8–11; 31:12–17; 35:1–3; Leviticus 23:3; Deuteronomy 5:12–15 and Mark 2:24/Matthew 12:2/Luke 6:2⁴⁰¹)

“to pick/take up [your] bed [ ]” (vv. 8c, 9b, 10d, 11c).

v. 11: He answered them that his “Healer” (in Greek “hugɩós” in vv. 6d, 9a, 11b, 14b, 15c) had said to him:

“Pick/take up (your) bed ( ), and

walk away” (vv. 8c–d, 12c–d).

v. 12: “The Jews” (vv. 10a, 15a₂, 16a, 18a) “asked him”:

“Who is the person

who said /to/ you:

‘Pick/take up” [(your) bed ( )], and

walk away’”? (vv. 8c–d, 11c–d).

v. 13: The Fourth Evangelist explains that the “healed”⁴⁰² man did “not know” the identity⁴⁰³ (“who” in vv. 12b, 13a₂ and, for example, 4:10; 18:4, 7–8) of his healer because of the large “crowd”, Jesus “slipped away”⁴⁰⁴ from there.

+ Jesus and the Cured Man (v. 14)

“Afterward” (in Greek “metà taũta” in vv. 1a, 14a) “(Jesus) found ( )” the cured man “in the Temple and said /to/ him”:

“See” (in Greek “horáo”), “(you are) well/healed ( ).

[ ] Sin⁴⁰⁵ [no more]” (cf. John 8:11; Luke 5:21; 7:49) – note the imperatives –,

“that nothing worse⁴⁰⁶ [/may/ happen] /to/ you …”

The Cured Man and “the Jews” (v. 15)

Then the cured man “went away”⁴⁰⁷ and informed/“told” (cf. John 11:46, 57) “the Jews” (vv. 10a, 15a₂, 16a, 18a) that “Jesus” was his “healer” (in Greek “ho poɩésas autòn hugɩē” = who did/made him well in vv. 11b, 15c). In contrast to the man cured blind in Chapter 9, the man healed here is not a witness of Jesus, but an informant for “the Jews”⁴⁰⁸.

+ “The Jews” and Jesus (vv. 16–18)

v. 16: The phrase “… this was why … ‘the Jews’” (in Greek “… dɩà toũto … ‘hoɩ ’Ioudaῖoɩ’” in vv. 16a, 18a⁴⁰⁹) introduces and concludes the discussion in the form of an inclusion. Because of His breaking of “the Sabbath” (cf. Exodus 20:8–11; 31:12–17; 35:1–3; Leviticus 23:3; Deuteronomy 5:12–15 – note vv. 16b, 18b and 9:16) “the Jews” were “persecuting⁴¹⁰ … Jesus” (cf. John 15:20).

v. 17: The second reason – blasphemy (cf. Exodus 20:7; 22:27; Leviticus 24:15–16; Numbers 15:30–31; Deuteronomy 5:11; 18:20 – note v. 18c–d and John 10:33; 19:7) – for Jesus’ “persecuting” by the Jewish aristocrats was His answer in the form of a parallelism/climax of their “unity of working”⁴¹¹:

“(My) Father ( ) [ ] is working⁴¹² [until now]” (cf. 1 John 2:9 and 1 Corinthians 8:7; 15:6),

and I am working”. For Jewish eyes/ears, it is against the monotheism according to Decalogue (cf. Exodus 20:3/Deuteronomy 5:7).

v. 18: Both⁴¹³ reasons – Jesus as Sabbath breaker (in Greek “éluen tò sábbaton” in v. 18b) and blasphemer in “[ ] (making) Himself ( ) [equal]” (in Greek “ísos”) – more in the sense of the term “homooúsɩos” according to the Nicene Creed from 325 A.D. – “with God” (cf. v. 18c–d and John 10:33, 36; 19:7) – were the basis for their “seeking” (in Greek “zetéo” in v. 18a and 7:1, 19–20, 25, 30; 8:37, 40; 10:39; 11:8; 18:4, 7–8; 19:12) to “kill Him” (in Greek “apokteíno” in v. 18a and in 7:1, 19–20, 25; 8:22, 37, 40; 11:53; 12:10; 16:2; 18:31 – Matthew 12:14).

2.3.2 Jesus’ Self-Revelation as the Son of God (vv. 19–47)

- Jesus’ Doing in God as His “Son” (vv. 19–30)

v. 19: The Johannine typical introductory statement “amen, amen, I tell you” in verses 19a, 24a, 25a introduces the first part (cf. vv. 19–30) of His speech (cf. vv. 19–47). Because of His statement in verse 17b–c which “the Jews” understood in the sense of a “ditheism”⁴¹⁴, Jesus, the “Son of God” (v. 25c) respectively “Son of Man” (v. 27c ) – in Greek “huɩós” as a keyword in verses 19c, f, 20a, 21b, 22b, 23a, c, 25c, 26b, 27c – justifies the view of His mutual relationship with the heavenly “FATHER” (in Greek “patér” in vv. 17b, 18c[, d], 19d, 20a, 21a, 22a, 23b, d, 26a, 36b, e, 37a, 43a, 45b):

“( ) [The Son] can [ ] do (nothing) of His own” – note the verses 19c, 30a as an inclusion⁴¹⁵ –

but only “what He sees” (in Greek “blépo”) “the FATHER doing” – note the verbum simplex “poɩéo” as a keyword in verses 11b, 15d, 16b, 18b, 19c–f, 20c, 27b, 29b, 30a, 36d. Therefore for “whatever” the “FATHER” “does

that … the Son ( ) does (likewise)” (in Greek “homoíos” in v. 19f and John 6:11; 21:13) – note the parallelism/climax⁴¹⁶/same structure (“FATHER” + verb – “SON” + verb) as in verses 17b–c, 21a, b, 23a, b, c, d, 26a, c.

v. 20: Jesus emphasizes God as His pre-existence/“basis”:

“(For) the ( ) FATHER loves” (in Greek “phɩléo” in v. 20a and in 3:35; 10:17; 15:9; 17:23–26) “the SON and [ ] shows Him” (v. 20a, c and John 3:11, 32; 8:38; 1 John 1:1) “[all]

that He Himself is doing.

And greater⁴¹⁷ {works⁴¹⁸}” (cf. vv. 17b, c, 20c, 36b, d – please do not understand this in a quantivative rather in a qualitative⁴¹⁹ sense) “than these will be show Him { },

so that you /may/ amazed/marvel” (in Greek “thaumázo” in vv. 20d, 28a).

v. 21: He continues in a soteriological/eschatological⁴²⁰ sense:

“(For) as ( ) the FATHER” (vv. 21, 26a) “raises the dead and gives /them/ life” (in Greek “zoopoɩéo” in v. 21a, b and 6:63 – cf., for example, Deuteronomy 32:39; 1 Samuel 2:6; 2 Kings 5:7; Hosea 6:2) “so also the SON ( ) gives life (/to/ whom He will)”.

vv. 22–23: He explains His view with the help of a correction⁴²¹ (“not … but”):

“… The FATHER judges⁴²² no one,

but ( ) [ ] /has/ given” (in Greek “dídomɩ” in vv. 22b, 26b, 27a, 36b and, for example, John 1:12; 3:16; 6:27, 31–34, 37, 39, 51–52) “[all] (judgement) /to/ the SON,

that all” – the “children of God”, the Creator⁴²³ – “/may/ honour⁴²⁴ the SON,

/just/ as they honour the FATHER.”

In the negative way (cf. John 12:48; 15:23; Luke 10:16; 1 John 2:23), it means:

“Whoever /does/ not honour the SON,

/does/ not honour the FATHER who sent Him” (vv. 23d₂, 24b₂, 30e, 37a and John 4:43; 6:38–39, 44; 7:16, 28, 33; 8:16, 18, 26, 29; 9:4; 12:44–45, 49; 13:20; 14:24; 15:21; 16:5).

v. 24: Again the Johannine introductory phrase (cf. vv. 19a, 25a) emphasizes with a second correction⁴²⁵ in the present tense that whoever “hears” (vv. 24b, 25c, d, 28c, 30b, 37b – cf., for example, Deuteronomy 4:1; 5:1; 9:1; Romans 10:18) His “word” (cf. 8:51) “and believes /in/” God the FATHER “who sent” (vv. 23d₂, 24b, 30e, 37a) Jesus, His SON,

“has (eternal) life⁴²⁶ ( )” (cf. vv. 24d, 39c and in John 3:15–16, 36; 4:14, 36; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2–3; 1 John 1:2; 2:25; 3:15; 5:11, 13, 20)

“and ( ) He /does/ not come (into judgement)” (cf. John 3:18),

“but has passed/crossed⁴²⁷ over from … death” (cf. 8:51) “in the/to life” (vv. 24d, e, 26a, b, 29a, 39c, 40b). In other words: To hear Jesus, God’s SON, means to believe in God the FATHER who is the giver of eternal life after our death on earth.

v. 25: The introductory statement (cf. vv. 19a, 24a) also introduces a new soteriological/“presentical-eschatological”⁴²⁸ promise: “(/An/ hour⁴²⁹) comes ( )” (note the present tense in vv. 25a, 28b), “and now is” (cf. 4:23) here,

“when the dead will hear the voice⁴³⁰ of ‘the Son of God’” – note the messianic title in Greek “ho huɩòs toũ theoũ” in v. 25c and in John 1:34, 49; 3:18; 10:36; 11:4, 27; 19:7; 20:31; 1 John 3:8; 4:15; 5:5, 10, 12–13, 20 –

“and those who hear will live⁴³¹”.

v. 26: “(For) as ( ) the FATHER” (vv. 21a, 26a) “has life in Himself” (v. 26a, c)

“so [ ] { } He has given” (vv. 22b, 26b, 27a, 36b) “the SON} [also]

/to have/ life / / in Himself” (cf. John 1:4–5; 14:6; 1 John 1:2).

v. 27: “And (He has given Him) authority⁴³² ( )

(to do)”/execute “judgement ( )” (vv. 22b, 24c₂, 27b, 29c, 30c – cf., for example, Matthew 25:31–46; Acts 10:42)

“because [/He/ is] /the/ ‘Son of Man’ [ ]” – note the messianic title in Greek “ho huɩòs (toũ) ánthropoũ” in John 1:51; 3:13–14; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31 and Daniel 7:13–14.

v. 28: Do “not be amazed/marvel” (vv. 20d, 28a) “/at/ this,

that ( ) /the/ hour (comes)” (vv. 25a, 28b, 35b and John 2:4; 4:21, 23; 7:30; 8:20; 13:1; 16:[2, 4,] 21, 25, 32; 17:1)

“when all who /are/ in the tombs/graves⁴³³” (cf. Isaiah 26:19 [LXX]; Ezekiel 37:12) “will hear” (in Greek “akoúo” in vv. 24b, 25c, d, 28c, 30b, 37b and John 11:41–42)” (His) voice ( )” (vv. 25c, 28c, 37b and 11:43)

v. 29: “and come out”⁴³⁴ – note Lazarus’ raising in 11:38, 40–44 as a “proto-type” of His soteriological/eschatological statement here.

Jesus continues with the help of a contrast/alternative⁴³⁵ of “good”⁴³⁶ – “evil”⁴³⁷ as either (in Latin “aut”) the “raising of life” or (“aut”) the “raising of judgement” (cf., for example, Daniel 12:2; Matthew 7:21; 25:46; Acts 24:15; 2 Corinthians 5:10; Revelation 20:13): The result of the faithful – “those /who … ( ) have/ done” (in Greek “poɩéo” in vv. 11b, 15d, 16b, 18b, 19c–f, 20c, 27b, 29b, 30a, 36d) what is “(good)” – will be in a positive way as a “raising” (in Greek “anástasɩs” in v. 29b, c and in John 11:24–25) “of” their (eternal) “life” (vv. 24d, e, 26a, b, 29a, 39c, 40b) at the “Last Day” (cf. 6:39–40, 44, 54; 12:48).

However, “those /who/ … ( ) have practiced/realized” (in Greek “prásso” in v. 29c and 3:20) what is “(evil)” (cf. v. 29c and John 3:20; Romans 9:11; 2 Corinthians 5:10) will be “in /the/ raising of judgement” (vv. 22b, 24c₂, 27b, 29c, 30c).

v. 30: Jesus sums up with the help of an inclusion⁴³⁸/parallelism (cf. vv. 19a, 30a) and a correction⁴³⁹ (“not … but” in v. 30d, e as in vv. 22a, b, 24c₂, d, 31b, 32a, 34a, b, 41, 42a) in the sense of a “synthesis” of His “thesis” in verses 17b–c, 19b–20d:

“( ) [I] can [ ] do (nothing) of His own”

only “as I hear” (vv. 24b, 25c, d, 28c, 30b, 37b) – “I judge” (vv. 22a, 30b₂)

“and (my) judgement” (vv. 22b, 24c₂, 27b, 29c, 30c) “( ) [is] just⁴⁴⁰ [ ]

because { } I seek {not} /My/ will / /

but the will of sending Me” (vv. 23d₂, 24b, 30e, 37a).

“God is Jesus’ Father, and the Father has given to the Son power over life and death. […] The Lord our God is one. The answer in 5:19–30 is subtle: the Son does nothing of himself, but the Father has given all things to him.”⁴⁴¹

- Some Arguments as Testimony for Jesus (vv. 31–47)

Jesus justifies His view (vv. 17b–c, 19b–20/30) with the help of same arguments – God the FATHER (cf. vv. 32, 36b/37–38), John the Baptist (cf. vv. 33–36a), Jesus’ works (cf. v. 36b–e), the Scriptures (cf. v. 39) – Moses/Torah (cf. vv. 45c–47b⁴⁴²) – as follows:

He concludes the topic of testimony for Him (cf. vv. 31–47) with an antithetic parallelism (cf. vv. 31b, 32c as in John 8:13–14) as a contrast/correction⁴⁴³ (“n o t … b u t”) (cf. vv. 31–32) – first, in a negative way:

+ God the FATHER ([v]v. [31–]32)

v. 31: “If I /alone/ testify about Myself” (in Greek “marturéo perì emautoũ/emoũ” in vv. 31a, 32a, d, 36e, 37a₂, 39c₂ and in John 1:7–8, 15; 7:7; 8:14, 18; 10:25; 15:26; 18:23; 21:24; 1 John 5:9–10)

My testimony⁴⁴⁴ is n o t true” (vv. 31b, 32c and John 8:13).

v. 32: “b u t /there/ is /another/ who testifies about Me” (vv. 31a, 32a, d, 36e, 37a₂, 39c₂)

“and I know that

( ) the testimony which testifies about Me) [is] (true)” (vv. 31b, 32c and John 1:7; 3:11, 32; 8:14; 19:35; 21:24; 1 John 5:9–10; 3 John 12)”.

+ John the Baptist (vv. 33–36a)

v. 33: As the FATHER (cf. vv. 33a–36a – note the inclusion) “John” (vv. 33a, 36a and John 1:7, 19–34) the Baptist has also “testified to the truth⁴⁴⁵” (cf. vv. 31b, 32c and John 18:37; 3 John 3).

v. 34: Jesus emphasizes that He does “not” accept “human” (in Greek “anthrópou/anthrópon in vv. 34a, 41) “testimony”,

“but”⁴⁴⁶ He “( ) says (these) /things/ that you /may/ be saved⁴⁴⁷” (cf. John 3:17; 10:9; 12:47).

v. 35: According to Jesus’ metaphor, John the Baptist is like a “lamp” (in Greek “lúchnos” in v. 35a and in Mark 4:21; Matthew 5:15; 6:22; Luke 8:16; 11:33–34, 36; 12:35; 15:8) which was “burning” (in Greek “kaío” in v. 35b₁ and in John 15:6) “and shining” (in Greek “phaíno” in v. 35b₂ and in John 1:5; 1 John 2:8). Especially Jesus’ Jewish opponents were “willing” (vv. 35b, 40a) “to enjoy for /a/ while in” John the Baptist’s “light”⁴⁴⁸ (in Greek “phõs” in v. 35c and in John 1:7–8).

v. 36: Jesus emphasizes with the help of a comparative that His “testimony /is/ greater” (vv. 20c, 36a) “/than that/ of John” (vv. 33a, 36a).

+ Jesus’ Works (v. 36b–e)

Jesus’ third argument for His testimony are His “accomplished”⁴⁴⁹ (cf. John 4:34; 17:4) “works” (vv. 20c, 36b, d and 10:25, 38; 14:11–12) which “the FATHER has given” (vv. 22b, 26b, 27a, 36b) and “s e n t” (in Greek “apostéllo” in vv. 33a, 36e, 38b) Him.

+ God the FATHER (vv. 36b/37–38)

v. 37: For Jesus is “the FATHER who sent” (in Greek “pémpo” in vv. 23d₂, 24b₂, 30e, 37a) Him an important argument for His testimony but “neither” the Jewish aristocrats/people have “heard” (vv. 24b, 25c, d, 28c, 30b, 37b) God’s “voice” (vv. 25c, 28c, 37b), “nor” they have “seen” (in Greek “horáo” in v. 37c and in John 1:18; 6:46; 14:9; 1 John 4:12) His “form”⁴⁵⁰ (cf. Deuteronomy 4:12).

v. 38: Therefore Jesus continues His accusation that they did “… ( ) not have” God’s “(word) in” them (cf. 1 John 2:14, 24; 3:24) and so, they did “not believe” (vv. 38c, 47a and 3John :12, 18; 4:48; 6:36; 8:24, 45–46; 10:25–26, 37–38; 14:10; 16:9 – please do not use the term unbelieving/unbelief!⁴⁵¹) in Him “who s e n t” (vv. 33a, 36e, 38b) Jesus, His SON.

+ The Scriptures/Hebrew Bible (vv. 39–47)

v. 39: Jesus’ next argument is their “searching⁴⁵² /of/ the Scriptures⁴⁵³” – the so-called “TaNaK”⁴⁵⁴ (cf. Mark 12:24; 14:49; Matthew 21:42; 22:29; 26:54, 56; Luke 24:27, 32, 45) – in order to find “(eternal) life ( )” (vv. 24d, 39c) “in them” which “testify about” Him(, the giver of “(eternal) life ( )”).

v. 40: Jesus realizes that they “( ) will” (vv. 35b, 40a) “(not) come to” Him who “have life” – “eternal life” – for them. In other words: Jesus’ Jewish opponents did not want a relationship with Him as the “Son of God” and their “Saviour” (v. 34c) because of the Torah/Law of Moses.

v. 41: As in verse 34, Jesus emphasizes with the help of a correction⁴⁵⁵ (“not … but”) that He does “(not accept/receive) glory⁴⁵⁶” (vv. 41, 44b, c) “from human” (vv. 34a, 41) “/beings/” (cf. 1 Thessalonians 2:6),

v. 42: “but” He “knows” (cf., for example, vv. 6a, 42a and John 1:48; 2:24; 6:15) His Jewish opponents that they do “(not have) the love of God ( ) (with-)in” them (cf. Luke 11:42; 1 John 2:15).

v. 43: Then He warns them in the form of an antithetic parallelism/a contrast in verses 43–44:

“I have come in the name of (My) FATHER ( )” (cf., for example, John 10:25),

and you /do/ not accept/receive Me” (cf. 1:11).

Jesus continues with a prophecy/prediction as a “futurum propheticum”⁴⁵⁷:

“If another comes in [/his/ … own] … name [ ],

{} you will accept/receive {him}” (cf. Mark 13:6; Matthew 24:5; Luke 21:8).

v. 44: “How” (in Greek “põs” in vv. 44a, 47b – note the inclusion) “can you believe” (in Greek “pɩsteúo” in vv. 24b, 38c, 44a, 46a, b, 47a)

when “( ) you accept/receive (glory” (vv. 41, 44b, c) “from /one/ another)” (cf. Matthew 23:5–7)

“and” do “[not seek] the glory from the only God [ ]” (cf. John 12:43 and Romans 2:29; 1 Timothy 1:17 – Deuteronomy 6:4; 2 Kings 19:15, 19; Isaiah 37:20; Daniel 3:45 [LXX]).

v. 45: Do “not think

that I will accuse⁴⁵⁸ you to the FATHER.

/There/ is /one/

who accuses you:

Moses⁴⁵⁹” (cf., John 7:19), “on whom, you have set /your/ hope⁴⁶⁰”.

v. 46: “For if you believed Moses” (cf. Exodus 14:31),

“you would believe … Me for … ( ) … he wrote (/of/ Me)” in the Torah as the so-called “books/Law of Moses” which are epigraphical, that means another author/s respectively editor/s published these five books – these are Genesis, Exodus, Leviticus, Numbers, Deuteronomy – in using the name of the Jewish authority “Moses”.

v. 47: “(But) if ( ) [you /do/ not believe⁴⁶¹]” (vv. 38c, 47a) “/his/ writings⁴⁶² [ ]” (cf. Luke 16:31)

“how” (vv. 44a, 47b) “{will you believe} My words⁴⁶³ { }?”